sayings

789. WAJAGA NA NDA YAKWE.

Akahayile kenako, kahoyelile higulya ya nda ya ng’wa munhu uyo ozumalikaga. Umunhu ng’wunuyo, agoyaga ugutubha kunguno ya goya ugwiigwa. Abhanhu abho bhagampinihalilaga mpaga bhaduma ugutumama imilimo yabho, bhagakomelejiywagwa gwendelea na milimo kunguno abhoyi bhatali bhulya ijiliwa, alu njimiji ung’wene, ojaga na nda yakwe. Huangwene abhanhu bhayombaga ulu munhu ozumalikaga giki, “wajaga na nda yakwe.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agapandikaga makoye apinihala mpaka oduma ugutumama imilimo yakwe, umukikalile kakwe. Umunhu ng’wunuyo, agazongaga noyi mpaga ogayiwa inguzu ja gwendelea uguitumama chiza imilimo yakwe kunguno ya gwendelea gugizuka amakoye ayo gampandikaga. Uweyi agiyenhelejaga nose kupandika makoye gangi ayo gali kihamo na gugayiwa ijiliwa aha kaya yakwe, kunguno ya gwikala makanza malihu bho nduhu ugutumama imilimo yakwe.

Umunhu ng’wunuyo, agikolaga nabho bhagachilwa na ng’wichabho bhumpinihalila mpaga bhoya uguitumama imilimo yabho, kunguno nuweyi, agadumama ugutumama imilimo yakwe, ulu opandikaga makoye, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki amakoye ayo gabhita gikolile nu munhu uyo, “wajaga na nda yakwe.”

Akahayile kenako, kalanga bhanhu higulya ya kubhiza na wiyumilija bho gugamala wangu amakoye ayo bhali nago, umukikalile kabho, kugiki bhadule guitumama chiza imilimo yabho, umuwikaji bhobho.

Mwanzo 3:19.

KISWAHILI: AMEENDA NA TUMBO LAKE.

Msemo huo, huongelea juu ya tumbo la mtu aliyefariki dunia. Mtu huyo, hukoma kujisikia njaa kwa sababu ya kukoma kujihisi. Hivyo, watu wanaomhudhunikia mpaka kufikia hali ya kushindwa kuyatekeleza majukumu yao, huhimizwa kuendelea na kazi zao kama kawaida, kwa sababu wao wanahitaji kula, lakini aliyefariki ameenda na tumbo lake. Ndiyo maana watu hao huambiwa kwamba aliyefariki, “ameenda na tumbo lake.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huhudhunika kwa muda mrefu kila anapopata matatizo, katika maisha yake. Mtu huyo, hufikia hali ya kushindwa kuyatekeleza majukumu yake ya kila siku kwa sababu ya kuendelea kulifikiria tatizo lililopita katika maisha yake. Yeye hujikuta mwishowe amepata matatizo mengine, yakiwemo yale ya kukosa chakula katika familia yake, kutokana na kukaa kwa muda mrefu bila kufanya kazi.

Mtu huyo, hufanana na wale waliacha kufanya kazi zao kwa sababu ya kufiwa na mwenzao, kwa sababu naye hushindwa kuyatekeleza majukumu yake kwa sababu ya kuyafikiria matatizo yaliyopita, katika maisha yake. Ndiyo maana watu humwambia kwamba, matatizo hayo ni sawa na mtu aliyefariki ambaye, “ameenda na tumbo lake.”

Msemo huo, hufundisha watu juu ya kuwa na uvumilivu wa kuyamaliza mapema matatizo wanayokumbana nayo, katika maisha yao, ili waweze kuendelea kuyatekeleza vizuri majukumu yao, maishani mwao.

Mwanzo 3:19.

dead1

dead3

dead4

ENGLISH: HE/SHE HAS GONE WITH HIS/HER STOMACH.

This saying speaks of an abdomen of a deceased person. Such person, in turn, ceases to feel hungry because he/she has ceased to live. Thus, people who think about him/her to the point of failing to carry out their duties are encouraged to continue with their daily work as usual, because they need to eat, but the deceased has gone with his/her stomach. That is why these people are told that the deceased, “has gone with his/her stomach.”

This saying is applied to the person who suffers for a long time whenever he/her has problems, in his life. This person becomes unable to carry out daily responsibilities because of continuing to think about the past problem in life. He/She finds him/herself eventually suffering other problems, including malnutrition in the family, due to the prolonged inactivity.

This person is like those who stopped working because of the loss of their relative, because he or she also fails to fulfill his or her responsibilities because of thinking about past problems, in his or her life. That is why people tell him/her that these problems are the same as the death of a person who has “gone with his/her stomach.”

This saying imparts in people an idea on how to be patient to the point ending up the problems which they faced, in their lives, so that they can continue working for fulfilling their daily responsibilities in life.

Genesis 3:19.

767. MINO GAPE KUDI MOYO.

Akahayile kenako, kalolile bhupe bho mino ga ng’wa munhu. Abhanhu abho bhalimona umunhu ng’wunuyo bhagagalolelaga amino agape genayo. Ulu bhagabhona bhagagalenganijaga nu moyo go ng’wa munhu uyo alina bhuyegi nabhiye, umukikalile kakwe. Hunagwene abhanhu bhenabho bhagang’witanaga giki, “mino gape kudi moyo.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alina moyo go gwikala chiza na bhanhu, umukikalile kakwe. Umunhu ng’wunuyo, alina bhutogwa bho nhana ukubhunhu. Uweyi agatumamaga milimo yakwe bho moyo gope, kugiki adule gupandika jikolo ja kutumamila na gubhambilija abhiye abho bhali na makoye.

Umunhu ng’wunuyo, agikolaga nuo mino gape guti moyo, kunguho nuweyi aina moyo gope, ugo gwikala chiza na bhanhu. Hunagwene abhanhu bhagang’witanaga giki, “mino gape kudi moyo.”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na moyo go bhutogwa bho gwikala na bhanhu chiza, umukikalile kabho, kugiki bhadule gutumama milimo yabho bho mholele. Igelelilwe abhadebhe igiki, ubhiza bho ng’wa munhu bhuli mu moyo gokwe.

Mathayo 7:15-19.

1 Yohana 4:1-3.

KISWAHILI: MENO MEUPE KAMA MOYO.

Msemo huo, waangalia weupe wa meno ya mtu. Watu wanaokutakana naye mtu huyo huyaona Meno yake hayo meupe. Wanapoyaona huyalinganisha na moyo wa mtu anayeishi vizuri na watu. Ndiyo maana watu hao humwita kwamba ni “Meno meupe kama moyo.”

Msemo huyo hulinganishwa kwa mtu yule aliye na moyo wa kuishi vizuri na watu, katika maisha yake. Mtu huyo, ana upendo wa kweli kwa watu anaoishi nao. Yeye hufanya kazi zake kwa kushirikiana vizuri na wenzake ili aweze kupata mafanikio ya kutumia yeye na kuwasaidia wahitaji.

Mtu huyo, hufanana na yule aliye na meno meupe kama moyo, kwa sababu naye ana moyo wenye upendo wa kuishi vizuri na watu, katika maisha yake. Ndiyo maana watu humwita kwamba ni “Meno meupe kama moyo.”

Msemo huo, hufundisha watu juu ya kuwa wenye moyo wa upendo wa kuishi vizuri na wenzao, katika maisha yao, ili waweze kuyatekeleza majukumu yao kwa amani maishani mwao. Yafaa waelewe pia kwamba uzuri wa mtu uko kwenye moyo wake.

Mathayo 7:15-19.

1 Yohana 4:1-3.

white teeth

african-girl

ENGLISH: WITH TEETH AS PURE AS THE HEART.

The above saying looks at the whiteness of one’s teeth. People who meet such a person see his/her white teeth. When they see them, they compare them to the heart of a person who lives well with others in their societies. That is why they say, “with teeth as pure as the heart.”

This saying is applied to the person who lives well with people in the daily life. Such person, in turn, has genuine love to the people around him/her. He/she does his/her job by cooperating well with others so that they can together find success in using their talents for helping those who in great need.

This person is like the one who has white teeth like a heart; because he also has a loving heart enough to live well with people, in life. That is why people call him/her the “with teeth as pure as the heart.”

This saying teaches people about having a loving heart for living well with their societal members, in their lives, so that they can peacefully carry out their responsibilities in their lives. They should also understand that a person’s beauty is in his/her heart.

Matthew 7: 15-19.

1 John 4: 1-3.

741. BHAGOYANGI BHADINA MBINA NDO.

Akahayile kenako, kalolile bhabhini bha mbina abho bhagitanagwa bhagoyangi. Abhabhini bhenabho, bhagafunyama nzoka ulu bhandya ugubhina mbina jabho. Abhanhu bhenabho, bhaga muchalo jilebhe bhugajifunya nzoka jabho jinijo, aliyo bhali hoyi bhanhu bhadadu duhu ahenaho.

Hunagwene abhanhu aho bhabhona chene bhagayomba giki, “bhagoyangi bhadina mbina ndo.” Ubhunubho huna bhub’iza wandijo bho kahayile kenako, kunguno, abhab’ini abhangi bhagafunyaga nzoka ulu bhanhu bhukwila aha mbina yiniyo.

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agatumilaga nguzu ningi, ku jikolo jidoo, nulu umugutumama nimo ndoo, umukikalile kakwe. Umunhu ng’wunuyo, adulile nulu gubhucha ngong’ho gujupigila mhumbi, kunguno adadebhile ugulinganija ijilanga jakwe ni ndimu iyo aligibhulaga. Uweyi agatumamaga imilimo yakwe gitumo alitogelwa, kunguno ya wangu bhokwe bho gupelana, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga na bhagoyangi abho bhagafunyaga nzoka ulu bhandya ugubhina nulu bhagab’iza bhalihoyi bhanhu bhatatu du hoyi, kunguno nuweyi agatumilaga nguzu ningi nulu alitumama nimo ndoo duhu. Hunagwene abhanhu bhagang’wilaga giki, “bhagoyangi bhadina mbina ndo.”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na masala ga gulinganija chiza imiliimo yabho, umukikalile kabho, kugiki bhadizumala nguzu jabho sagala, umuwikaji bhobho.

Mathayo 18:20.

Mathayo 13:31.

KISWAHILI: WAGOYANGI HAWA NA NGOMA NDOGO.

Msemo huo, ulianzia kwa wacheza ngoma wanaoitwa wagoyangi. Wagoyangi hayo ni wana mchezo wa ngoma ya kutumia nyoka. Watu hao, huwatoa hao nyoka wanapoanza tu kucheza. Hivyo, watu hao walifika kwenye kijiji kimoja, ambapo waliwatoa nje hao nyoka nje wakati watu waliokuwepo hapo walikuwa wawili tu.

Ndiyo maana watu walipoona hivyo, walisema, “wagoyangi hawana ngoma ndogo.” Huo ndiyo ukawa mwanzo wa msemo huo, kwa sababu wachezaji wa makundi wengine, husubiri mpaka wawepo watu wengi zaidi, ndipo hufikia hatua ya kuwatoa nje hayo nyoka.

Msemo huo, hulinganishwa kwa mtu yule ambaye hutumia nguvu kubwa kwenye kitu kidogo, katika maisha yake. Mtu huyo, aweza hata kuchukua bunduki kwenda kuulia panzi, kwa sababu yeye hajui kulinganisha silaha zake na kitu anachoenda kukiua, maishani makwe. Yeye hufanya kazi zake kwa kadiri anavyotaka, kwa sababu ya wepesi wake wa kukasilia.

Mtu huyo, hufanana na wagoyangi ambao hutoa nyoka nje kata kama kuna watu watatu tu kwenye ngoma yao, kwa sababu naye hutumia nguvu kubwa kwenye kazi ndogo, pia hukasilishwa hata na jambo dogo zaidi. Ndiyo maana watu humwambia kwamba, “wagoyangi hawana ngoma ndogo.”

Msemo huo, hufundisha watu juu ya kuwa na akili ya kuwawezesha kutumia nguvu inayolingana na kazi wanazozifanya, katika maisha yao, ili wasizipoteze bure nguvu zao, maishani mwao.

Mathayo 18:20. “Kwa kuwa wanapokusanyika pamoja watu wawili au watatu kwa jina langu, mimi niko papo hapo pamoja nao.””

Mathayo 13:31. “Akawaambia mfano mwingine, akasema, “Ufalme wa Mbinguni ni kama punje ya haradali, ambayo mtu aliichukua akaipanda shambani mwake.””

wagoyangi africa

south-africa2

wagoyangi samburu

729. BHUPANGA BHUDIBHIKILAGWA.

Akahayile kenako kingilile kuma mahoya ga bhanhu abho bhahoyelaga higulya ya gubhulang’hana ubhupanda bhobho. Abhanhu bhenabho bhali mulugendo lo guja hanhu. Aliyo lulu, ubhujiku bhugabhilila mu nzila, naho bhegela ng’wipolu lya ndimu nhali. Uumo uyomba, “ducholage hanhu dulalije kunguno ubhujiku wilaga kugiki dudule gubhulang’hana ubhupanga wise.” Uungi ushosha, “ng’hana dujage aho kaya iyaho, kunguno atiho munhu uogudubhikila ubhupanga wise.”

Abhanhu bhenabho, bhagalalija ha kaya ya ng’wa munhu mpaka wela ubhujiku, huna bhandya hangi ulugendo lobho. Hunakubhiza kahayile ukubhanhu ulu bhalihaya gwipija giki, “bhupanga bhudibhikilagwa.” Abhanhu nulu bhusanga mongo ntale bhagawilagwa ‘shogagi bhupanda bhudabhonagwa kab´ili.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agabhalang’hanaga abhanhu kukila isabho jakwe. Umunhu ng’wunuyo, aidebhile isolobho ya upanga bho bhanhu iyo idadulile nulu gulengenijiwa na sabho. Uweyi agabhambilija abhanhu bhakwe ugubhulang’hana upanga bhobho, kukila umo agajilang’hanilaga isabho.

Umunhu adulile gujibhika isabho jinijo nulu ng’wa munhu, aliyo lulu, adudula ugubhubhika ubhupanga bhokwe. Isabho nulu jigashila umunhu adulile gujichobha jingi hangi mpaga ujipandika. Aliyo lulu, ubhupanga ulu bhushila mumho bhoshilaga. Hunagwene abhanhu bhagayombaga giki, “bhupanga bhudibhikilagwa.”

Akahayile kenako, kalanga bhanhu higulya ya gudebha gubhulang’hana ubhupanga bho bhanhu bhabho, kukila umo bhagajing’hanilaga isabho, kugiki bhadule gwikala mhola, kunguno ubhupanga bhudibhikilagwa. Igelelilwe bhadebhe igiki ‘bhupanga bhulambu masabho mabhonwa.’

Luka 12:31.

Luka 12:20-21

KISWAHILI: UHAI HAUHIFADHIANWI.

Msemo huo, ulitokea kwenye maongezi ya watu waliokuwa wakiongelea juu ya kuulinda uhai wao. Watu hao walikuwa katika safari ya kwenda sehemu fulani. Lakini basi, usiku uliingia wakiwa njiani, walipo likaribia poli lenye wanyama wakali. Mmoja wao akasema, “tulale sehemu fulani kwa sababu usiku umeingia ili tuweze kuulinda uhai wetu.” Mwingine akajibu, “kweli twende tukalale kwenye familia ile pale, kwa sababu hayupo mtu wa kututunzia uhai wetu.”

Watu hao walienda kwenye familia hiyo wakalala mpaka kesho yake, ndipo wakaendelea na safari yao. Huo ndio ukawa msemo kwa watu wanaotaka kukwepa hatari fulani kwa ajili ya kuulinda uhai wao kwamba, “uhai hauhifadhianwi.” Watu hata wakikuta mto umejaa huambiana, “turudi uhai hauonwi mara mbili.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huulinda zaidi uhai wa watu wake kuliko anavyolinda mali zake. Mtu huyo, anaifahamu faida ya uhai wa watu ambao haiwezi hata kulinganishwa na mali. Yeye huwasaidia watu wake katika kuulinda uhai wao, ili waweze kuulinda kuliko wanavyozilinda mali zao.

Mtu aweza kuzihifadhi mali hata kwa mtu fulani, lakini hawezi kuuhidhi uhai wake kwa mtu yoyote. Mali hata kama zikiisha mtu aweza kuzitafuta na kuzipata zingine. Lakini uhai ukiisha ndiyo umeisha hawezi kuupata mwingine. Ndiyo maana watu husema kwamba, “uhai hauhifadhianwi.”

Msemo huo, hufundisha watu juu ya kuelewa kuulinda uhai wa watu wao zaidi kuliko wanavyolinda mali zao, ili waweze kuishi kwa amani, kwa sababu uhai hauhifadhianwi. Inafaa watu waelewe kwamba, ‘ni vigumu kuupata uhai mali huonwa.”

Luka 12:31. “Bali utafuteni Ufalme wa Mungu na vitu hivyo vyote atawapatia pia.”

Luka 12:20-21. “Lakini Mungu akamwambia, ‘Mpumbavu wewe! Usiku huu huu uhai wako unatakiwa. Sasa hivyo vitu ulivyojiwekea akiba vitakuwa vya nani?’ “Hivyo ndivyo ilivyo kwa wale wanaojiwekea vitu lakini hawajitajirishi kwa Mungu.””

ENGLISH: ONE’S LIFE CANNOT BE KEPT BY ANOTHER EXCEPT BY ONESELF.

The above saying came from a conversation of people who were talking about protecting their life. They were on their way to a certain place. But then, the night came as they were still on the way. In the course of time they came to a wild animal infested area. Seeing these, one of them said, “The night has come, let’s sleep somewhere to save our lives.” The other replied, “Really, let us go and sleep in that family, because there is no one to take care of us unless we do so ourselves.”

These two people went to that family and slept there until it was dawn the next day, after which they continued with their journey. Henceforth, that became the saying of those who wanted to avoid certain dangers in order to protect their lives. Such people would say “One’s life cannot be kept by another except by oneself.” Even when people found an overflowing river they would say to one another, “Let us go back, “one’s life cannot be kept by another except by oneself.”

This expression is used to refer to a person who is more protective of his people than he protects his property. That person is aware of the value of human life that it cannot be compared to material possessions. He helps his people protect their lives, more than they protect their properties.

One can keep property even for someone else, but he cannot give his life to anyone. Even if one runs out of money, one can still find more money in future. But once life is over, one can’t find another one. That is why people say, “One’s life cannot be kept by another person except by oneself.”

This saying, teaches people about the importance of protecting the lives of their people more than they protect their property, so that they can live in peace, because no one can keep life of another except oneself. Therefore, people should understand that life cannot be recovered or found again once it is lost but people can lose properties today and still find another in future.

Luke 12:31, Luke 12: 20-21.

728. NAMUGI ADAB´IHAJA.

Akahayile kenako, kalolile munhu uyo alintale, nulu uyo ali namugi aha kaya yakwe. Olihoyi namhala umo uyo adimaga mitugo na bhana bhakwe. Lushigu lumo agajimija ng’ombe ubhabhuja abhana bhakwe, “nani uijimijije ing’ombe?” ung’wana ushosha, “ima lulu.” Unamhala ubhawila, “jaji mugaichole mpaga muyibhone.” Aho bhagaibhona bhudebha igiki unamhala huyo aijimija ng’ombe yiniyo, bhuyomba giki, “namugi adab’ihaja.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agatumilaga bhutale bhokwe bho gubhaluhya abhanhu bhakwe. Umunhu ng’wunuyo, agabhutumilaga ubhutale bhunubho bho gubhubhisa ubhunhana, kunguno ya kulang’hana ikujo lwakwe. Uweyi agitaga giko bho gubhasayila salaga abhanhu bhakwe.

Umunhu ng’wunuyo, agikolaga nu namhala uyo agajimija ng’ombe ubhasayila na gubhaluhya abhana bhakwe, kunguno nu weyi agabhaluhyaga abhanhu bhakwe bho gubhubhisa ubhung’hana. Hunagwene abhanhu bhagang’wilaga giki, “namugi agab’ihaga.”

Akahayile kenako, kalanga bhanhu higulya ya gubhutumila chiza ubhutale bhobho, kugiki abhanhu bhabho bhadule gwikala na mholele ya gubhambilija guitumama chiza imilimo yabho. Abhanhu bhenabho igelelilwe bhabhize ni kujo kubhanhu bhose.

Zaburi 2:1-12.

Waebrania 6.1-4.

Ayubu 32:6b-7.

KISWAHILI: MZEE WA FAMILIA HAKOSEI.

Msemo huo, huangalia mtu yule ambaye ni mwenye madaraka au baba wa familia. Alikuwepo mzee mmoja aliyekuwa anachunga mifugo na watoto wake. Siku moja, alipoteza ng’ombe akawauliza watoto wake, “nani amepoteza ng’ombe?” Mmoja wa watoto akajibu, “simfahamu?” Akawambia, “nendeni mukamtafute mpaka mmuone.” Walipomuona waligundua kwamba, baba yao ndiye aliyempotea huyo ng’ombe, wakasema, “mzee wa familia hakosei.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huyatumia madaraka yake kwa kuwakandamiza watu wake. Mtu huyo, hutumia madaraka au nafasi yake hiyo katika kuuficha ukweli, kwa lengo la kulinda heshima yake mbele ya watu. Yeye huwalaimu hovyo watu wake.

Mtu huyo, hufanana na mzee mwenye watoto aliyepoteza ng’ombe akawasingizia watoto wake, kwa sababu naye huitumia nafasi yake ya ukubwa katika kuwakadamiza wale walioko chini yake. Ndiyo maana watu humwambia kwamba, “mzee wa familia hakosei.”

Msemo huo, hufundisha watu juu ya kuitumia vizuri nafasi yao ya uongozi, ili waweze kuishi kwa amani ya kuwezesha kuyatekeleza vizuri majukumu yao. Watu hao, wanatakiwa kuwa na heshima kwa watu wote wanaoishi nao.

Zaburi 2:1-12. “Kwa nini mataifa wanashauriana kufanya mabaya, na mataifa kula njama bure? Wafalme wa dunia wanajipanga na watawala wanajikusanya pamoja dhidi ya BWANA na dhidi ya Mpakwa Mafuta wake. Wanasema, ‘‘Tuvunje minyororo yao na kuvitupilia mbali vifungo vyao.’’ Yeye atawalaye mbinguni hucheka, Bwana huwadharau. Kisha huwakemea katika hasira yake na kuwaogopesha katika ghadhabu yake, akisema, “Nimemweka Mfalme wangu juu ya Sayuni, mlima wangu mtakatifu.’’ Nitatangaza amri ya BWANA : yeye aliniambia, “Wewe ni mwanangu, leo nimekuwa Baba yako. Niombe, nami nitayafanya mataifa kuwa urithi wako, miisho ya dunia kuwa mali yako. Utawatawala kwa fimbo ya kifalme ya chumana kuwavunjavunja kama chombo cha mfinyanzi.’’ Kwa hiyo, ninyi wafalme, iweni na hekima, mwonyeke, enyi watawala wa dunia. Mtumikieni BWANA kwa hofu na mshangilieni kwa kutetemeka. Mbusu Mwana, asije akakasirika nawe ukaangamizwa katika njia yako, kwa maana hasira yake inaweza kuwaka ghafula. Heri wote wanaomkimbilia.”

Yoshua Bin Sira 3:12-14. “Mwanangu, umsaidia baba yako katika uzee wake, wala usipate kumhuzunisha siku zote za maisha yake. Akiwa amepungukiwa na ufahamu umwie kwa upole, wala usimdharau iwapo wewe u mzima sana; kwa maana sadaka apewayo baba haitaswahauliwa, na badala ya dhambi itahesabiwa kwa kukuthibitisha; ”

Waebrania 6.1-4. “Kwa hiyo, tukiachana na mafundisho yale ya awali kuhusu Kristo na tusonge mbele ili tufikie utimilifu, si kuweka tena msingi wa mafundisho ya kuzitubia kazi zisizo na uhai na imani katika Mungu, yaani, mafundisho kuhusu mabatizo, kuwekea watu mikono, ufufuo wa wafu na hukumu ya milele. Mungu akitujalia tutafanya hivyo. Kwa kuwa ni vigumu kuwarejeza tena katika toba wale ambao wakati fulani walishapata nuru, ambao walishaonja kipawa cha mbinguni, ambao wamekwisha kushiriki katika Roho Mtakatifu.”

Ayubu 32:6b-7. “Mimi ni mdogo kwa umri, ninyi ni wazee, ndiyo sababu niliogopa, sikuthubutu kuwaambia kile ninachojua. Nilifikiri, ‘Yafaa umri useme, nao wingi wa miaka ungefundisha hekima.’”

hunters nature

familiy africa

ENGLISH: THE FATHER OF THE FAMILY DOES NOT MAKE MISTAKES.

This saying refers to the person who is in charge of something or the father of the family. There was an old man who was tending cattle and his children. One day, he lost a cow and asked his children, “Who has lost this cow?” One of the children replied, “I don’t know” He told them, “Go and look for her until you find her.” When they saw her, they realized that their father was the one who had lost the cow, and they said, “The father of the family does not make mistakes.

This saying is used to refer to a person who uses his power to oppress his people. That person uses his position to conceal the truth, with the aim of protecting his dignity before the public eye. He falsely accuses his people.

Such man is like the father who had children and lost his cattle, but never admitted that he had done so instead he shifted the blame to his children. That is why people have a saying, “The father of the family does not make mistakes”

This saying, teaches people how to make good use of their leadership position, so that they can live in peace to enable them to carry out their responsibilities effectively. Such people have to be respectful to all the people who live with them.

Psalm 2: 1-12, Joshua Bin Sira 3: 12-14, Hebrews 6.1-4, Job 32: 6b-7.